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  1. Where style meets the table: Kane County’s most fashion-forward dining destinations – Shaw Local

    In Kane County, dining out has become as much about the atmosphere as the entrée. Today’s most stylish restaurants deliver a full sensory experience—one where interiors, cocktails, and cro…
    #dining #cooking #diet #food #Dining #KaneCounty #kane-county-magazine #Niche
    diningandcooking.com/2765336/w

  2. Where style meets the table: Kane County’s most fashion-forward dining destinations – Shaw Local

    In Kane County, dining out has become as much about the atmosphere as the entrée. Today’s most stylish restaurants deliver a full sensory experience—one where interiors, cocktails, and cro…
    #dining #cooking #diet #food #Dining #KaneCounty #kane-county-magazine #Niche
    diningandcooking.com/2765336/w

  3. Where style meets the table: Kane County’s most fashion-forward dining destinations – Shaw Local

    In Kane County, dining out has become as much about the atmosphere as the entrée. Today’s most stylish restaurants deliver a full sensory experience—one where interiors, cocktails, and cro…
    #dining #cooking #diet #food #Dining #KaneCounty #kane-county-magazine #Niche
    diningandcooking.com/2765336/w

  4. Where style meets the table: Kane County’s most fashion-forward dining destinations – Shaw Local

    In Kane County, dining out has become as much about the atmosphere as the entrée. Today’s most stylish restaurants deliver a full sensory experience—one where interiors, cocktails, and cro…
    #dining #cooking #diet #food #Dining #KaneCounty #kane-county-magazine #Niche
    diningandcooking.com/2765336/w

  5. 沙大唇泥蜂(Bembecinus)比起沙蜂和刺背泥蜂,分佈明顯更廣泛且對基質粒徑的適應性更廣。根據過去的經驗鬆動乾燥的海邊細沙、較大且有草本入侵的海沙、稍有黏性並且較為潮濕的河沙和氾濫地的泥沙都有築巢紀錄。這些棲地各自的物理特性與環境擾動頻度,形成對昆蟲的行為模式、生活史、族群大小。此外雖然三個屬的獵物組成相似,然而不同棲地適存的蠅類的體型、食性、聚集地,對捕食者而言需要具備相應的行為模式。廣域性的沙大唇泥蜂的體型介於兩者之間,約15-20mm,可能對不同獵物體型與沙地的穩定性有一定的兼容度。同時我也記錄到沙蜂與刺背泥蜂分別在其各自適應的棲地,皆與沙大唇泥蜂共域分佈,並且後者的數量也明顯比前兩者少;而對另外兩種沙地蜂類都不適合築巢的環境,沙大唇泥蜂便具有優勢(幾乎無共域現象)。這個現象符合生態學對廣域/狹域物種的適應性-棲地性質的分布模型,專性物種在其所偏好的棲位表現出更高的適應性;而在專性物種不偏好的棲地廣域物種適應性較高。也就是廣域物種可能什麼都不專精但都還湊合能用,並且在沒有專性物種的地方反而更具優勢。這個模型可以解釋棲位相似的物種,在連續的環境梯度中之分佈,只是無法解釋為何廣域物種沒有在無競爭者的棲位發展成專性物種。通常只能歸因於其他的環境因子,無法推動演化往此方向發展。比如這些棲位與資源本身的稀少性或是波動程度太大,廣域性的存活率與適應性較高。這也符合我先前的紀錄,河床的水位變動不定期淹沒巢區、海岸林的植被入侵與覆蓋度變化改變裸露地面積、以及這些棲地的獵物族群波動大可能成為專性物種的挑戰。此外這些棲地主要記錄到的物種包含多種小唇泥蜂、淡脈隧蜂、及其寄生者等廣域性蜂類,皆符合上述特徵。
    台灣的沙大唇泥蜂最少有六個形態種,然而先前爬文獻注意到他們種內的腹部斑紋的變異很大,甚至不同物種常產生相似的花紋,回顧性文章所做的檢索表也常用不穩定特徵來檢索,參考性不高。比如這三隻個體圖1在冠層覆蓋度高的細沙質環境、圖2在海邊最外圍風最大的中等砂質環境、圖3在林下粗沙質環境,其花紋顏色數量與形狀略有不同,此外沒有明顯的形態差異。雖然有留標本,目前仍無法做出可靠的鑑定。我們隊長認為上唇形狀、臉斑、生殖器才是穩定特徵,可是種間差異很小,也就是說前人所描述的各物種可能都是同一物種的變異,或者至少要合併其中部分。這部分我也同意,尤其我不認為廣域性的生物會有太強的生殖隔離,除非能夠更詳細記錄同一地區的沙大唇泥蜂是否在獵物與築巢模式方面有所分化(生態種),否則即使能描述形態與遺傳差異,也不足以建立好的種化論述。現階段除了巢區環境的資料,還沒有長時間的現場紀錄足以描述其資源的利用模式。不過這些族群也都分隔在很遠的地方,也不知道之後有沒有機會做品質較好的系統性調查。
    (不知道拖多久沒補的紀錄

    #沙地生態學 #niche #coexist #sandy_land # #ithink #iwrite #沒想到我還有在寫

  6. 沙大唇泥蜂(Bembecinus)比起沙蜂和刺背泥蜂,分佈明顯更廣泛且對基質粒徑的適應性更廣。根據過去的經驗鬆動乾燥的海邊細沙、較大且有草本入侵的海沙、稍有黏性並且較為潮濕的河沙和氾濫地的泥沙都有築巢紀錄。這些棲地各自的物理特性與環境擾動頻度,形成對昆蟲的行為模式、生活史、族群大小。此外雖然三個屬的獵物組成相似,然而不同棲地適存的蠅類的體型、食性、聚集地,對捕食者而言需要具備相應的行為模式。廣域性的沙大唇泥蜂的體型介於兩者之間,約15-20mm,可能對不同獵物體型與沙地的穩定性有一定的兼容度。同時我也記錄到沙蜂與刺背泥蜂分別在其各自適應的棲地,皆與沙大唇泥蜂共域分佈,並且後者的數量也明顯比前兩者少;而對另外兩種沙地蜂類都不適合築巢的環境,沙大唇泥蜂便具有優勢(幾乎無共域現象)。這個現象符合生態學對廣域/狹域物種的適應性-棲地性質的分布模型,專性物種在其所偏好的棲位表現出更高的適應性;而在專性物種不偏好的棲地廣域物種適應性較高。也就是廣域物種可能什麼都不專精但都還湊合能用,並且在沒有專性物種的地方反而更具優勢。這個模型可以解釋棲位相似的物種,在連續的環境梯度中之分佈,只是無法解釋為何廣域物種沒有在無競爭者的棲位發展成專性物種。通常只能歸因於其他的環境因子,無法推動演化往此方向發展。比如這些棲位與資源本身的稀少性或是波動程度太大,廣域性的存活率與適應性較高。這也符合我先前的紀錄,河床的水位變動不定期淹沒巢區、海岸林的植被入侵與覆蓋度變化改變裸露地面積、以及這些棲地的獵物族群波動大可能成為專性物種的挑戰。此外這些棲地主要記錄到的物種包含多種小唇泥蜂、淡脈隧蜂、及其寄生者等廣域性蜂類,皆符合上述特徵。
    台灣的沙大唇泥蜂最少有六個形態種,然而先前爬文獻注意到他們種內的腹部斑紋的變異很大,甚至不同物種常產生相似的花紋,回顧性文章所做的檢索表也常用不穩定特徵來檢索,參考性不高。比如這三隻個體圖1在冠層覆蓋度高的細沙質環境、圖2在海邊最外圍風最大的中等砂質環境、圖3在林下粗沙質環境,其花紋顏色數量與形狀略有不同,此外沒有明顯的形態差異。雖然有留標本,目前仍無法做出可靠的鑑定。我們隊長認為上唇形狀、臉斑、生殖器才是穩定特徵,可是種間差異很小,也就是說前人所描述的各物種可能都是同一物種的變異,或者至少要合併其中部分。這部分我也同意,尤其我不認為廣域性的生物會有太強的生殖隔離,除非能夠更詳細記錄同一地區的沙大唇泥蜂是否在獵物與築巢模式方面有所分化(生態種),否則即使能描述形態與遺傳差異,也不足以建立好的種化論述。現階段除了巢區環境的資料,還沒有長時間的現場紀錄足以描述其資源的利用模式。不過這些族群也都分隔在很遠的地方,也不知道之後有沒有機會做品質較好的系統性調查。
    (不知道拖多久沒補的紀錄

    #沙地生態學 #niche #coexist #sandy_land # #ithink #iwrite #沒想到我還有在寫

  7. 沙大唇泥蜂(Bembecinus)比起沙蜂和刺背泥蜂,分佈明顯更廣泛且對基質粒徑的適應性更廣。根據過去的經驗鬆動乾燥的海邊細沙、較大且有草本入侵的海沙、稍有黏性並且較為潮濕的河沙和氾濫地的泥沙都有築巢紀錄。這些棲地各自的物理特性與環境擾動頻度,形成對昆蟲的行為模式、生活史、族群大小。此外雖然三個屬的獵物組成相似,然而不同棲地適存的蠅類的體型、食性、聚集地,對捕食者而言需要具備相應的行為模式。廣域性的沙大唇泥蜂的體型介於兩者之間,約15-20mm,可能對不同獵物體型與沙地的穩定性有一定的兼容度。同時我也記錄到沙蜂與刺背泥蜂分別在其各自適應的棲地,皆與沙大唇泥蜂共域分佈,並且後者的數量也明顯比前兩者少;而對另外兩種沙地蜂類都不適合築巢的環境,沙大唇泥蜂便具有優勢(幾乎無共域現象)。這個現象符合生態學對廣域/狹域物種的適應性-棲地性質的分布模型,專性物種在其所偏好的棲位表現出更高的適應性;而在專性物種不偏好的棲地廣域物種適應性較高。也就是廣域物種可能什麼都不專精但都還湊合能用,並且在沒有專性物種的地方反而更具優勢。這個模型可以解釋棲位相似的物種,在連續的環境梯度中之分佈,只是無法解釋為何廣域物種沒有在無競爭者的棲位發展成專性物種。通常只能歸因於其他的環境因子,無法推動演化往此方向發展。比如這些棲位與資源本身的稀少性或是波動程度太大,廣域性的存活率與適應性較高。這也符合我先前的紀錄,河床的水位變動不定期淹沒巢區、海岸林的植被入侵與覆蓋度變化改變裸露地面積、以及這些棲地的獵物族群波動大可能成為專性物種的挑戰。此外這些棲地主要記錄到的物種包含多種小唇泥蜂、淡脈隧蜂、及其寄生者等廣域性蜂類,皆符合上述特徵。
    台灣的沙大唇泥蜂最少有六個形態種,然而先前爬文獻注意到他們種內的腹部斑紋的變異很大,甚至不同物種常產生相似的花紋,回顧性文章所做的檢索表也常用不穩定特徵來檢索,參考性不高。比如這三隻個體圖1在冠層覆蓋度高的細沙質環境、圖2在海邊最外圍風最大的中等砂質環境、圖3在林下粗沙質環境,其花紋顏色數量與形狀略有不同,此外沒有明顯的形態差異。雖然有留標本,目前仍無法做出可靠的鑑定。我們隊長認為上唇形狀、臉斑、生殖器才是穩定特徵,可是種間差異很小,也就是說前人所描述的各物種可能都是同一物種的變異,或者至少要合併其中部分。這部分我也同意,尤其我不認為廣域性的生物會有太強的生殖隔離,除非能夠更詳細記錄同一地區的沙大唇泥蜂是否在獵物與築巢模式方面有所分化(生態種),否則即使能描述形態與遺傳差異,也不足以建立好的種化論述。現階段除了巢區環境的資料,還沒有長時間的現場紀錄足以描述其資源的利用模式。不過這些族群也都分隔在很遠的地方,也不知道之後有沒有機會做品質較好的系統性調查。
    (不知道拖多久沒補的紀錄

    #沙地生態學 #niche #coexist #sandy_land # #ithink #iwrite #沒想到我還有在寫

  8. On Algorithms and Impossible Conversations

    Reading Time: 2 minutes

    On the Fediverse you can follow everyone on an instance, or you can follow the people that you want to follow. Hypothetically you can follow key words, and with time follow more people, and eventually find a community.

    On Threads, BlueSky, X, Instagram and TikTok what you see is selected by algorithms, so you don’t need to follow anyone because every time you scroll or refresh you will be fed something new.

    This “always new” situation is fantastic, if you’re married, have children, and a strong social network, and you’re just killing time while waiting for a bus, train, or a play to start, or a film to start.

    If you’re single, looking for conversation then you’re presented with a huge amount of noise. Content might be worthwhile, and it may be engaging, but it isn’t engaged. We give our attention, but our attention is not given back. If we spend 20 hours reading the Threads timeline, or X, we see noise. We see posts, and we can answer, but it is likely that our answer is just noise.

    Back in 2008 or so I had a rule. If I “reply” three times, and I’m ignored three times, I unfollow the person, for two reasons. The first is that it might be unwelcome, and I don’t want to nag people. The second reason is that if I’m giving someone my attention, I’d like it to reciprocal on social media. That’s why I use social media, and social networks. For me it’s about a healthy community.

    Threads, X and Bluesky are not healthy, because the people we want to follow are hidden, and the people who are most popular according to the algorithms are most visible. Being social, and being visible is turned into a popularity contest.

    The problem with algorithms is that, whether you spend ten hours or ten minutes, you will get the same noise. Whether you follow ten people or a thousand. In the end your investment in time and attention is wasted.

    In the past, when we invested time in social networks, and social media, we were investing in a community, and today we are not investing in a community, we are wasting our time.

    That’s why today I invested in two cycling communities. One road from 8am but I had to start my ride at 06:50, and the second started riding around 10am. I invested six hours in communities, in person, rather than “social” media, because to me, the Return On Investment is greater.

    #choice #community #convivial #niche #noise
  9. On Algorithms and Impossible Conversations

    Reading Time: 2 minutes

    On the Fediverse you can follow everyone on an instance, or you can follow the people that you want to follow. Hypothetically you can follow key words, and with time follow more people, and eventually find a community.

    On Threads, BlueSky, X, Instagram and TikTok what you see is selected by algorithms, so you don’t need to follow anyone because every time you scroll or refresh you will be fed something new.

    This “always new” situation is fantastic, if you’re married, have children, and a strong social network, and you’re just killing time while waiting for a bus, train, or a play to start, or a film to start.

    If you’re single, looking for conversation then you’re presented with a huge amount of noise. Content might be worthwhile, and it may be engaging, but it isn’t engaged. We give our attention, but our attention is not given back. If we spend 20 hours reading the Threads timeline, or X, we see noise. We see posts, and we can answer, but it is likely that our answer is just noise.

    Back in 2008 or so I had a rule. If I “reply” three times, and I’m ignored three times, I unfollow the person, for two reasons. The first is that it might be unwelcome, and I don’t want to nag people. The second reason is that if I’m giving someone my attention, I’d like it to reciprocal on social media. That’s why I use social media, and social networks. For me it’s about a healthy community.

    Threads, X and Bluesky are not healthy, because the people we want to follow are hidden, and the people who are most popular according to the algorithms are most visible. Being social, and being visible is turned into a popularity contest.

    The problem with algorithms is that, whether you spend ten hours or ten minutes, you will get the same noise. Whether you follow ten people or a thousand. In the end your investment in time and attention is wasted.

    In the past, when we invested time in social networks, and social media, we were investing in a community, and today we are not investing in a community, we are wasting our time.

    That’s why today I invested in two cycling communities. One road from 8am but I had to start my ride at 06:50, and the second started riding around 10am. I invested six hours in communities, in person, rather than “social” media, because to me, the Return On Investment is greater.

    #choice #community #convivial #niche #noise
  10. Spirituality & Religious Studies @spiritualityreligiousstudies.wordpress.com@spiritualityreligiousstudies.wordpress.com ·

    St. Bernadette Soubirous

    Also known as Bernadette of Lourdes; religious name: Marie-Bernarde.

    She was a miller’s daughter from Lourdes (Lorda in Occitan), in the department of Hautes-Pyrenees in France. She’s best known for having Marian apparitions of a “young lady” who asked for a chapel to be built at the nearby grotto. These Marian apparitions occurred between February 11th & July 16, 1858, & the young lady who appeared to her identified herself as the “Immaculate Conception.”

    After an investigation, Bernadette’s reports were eventually declared “worthy of belief” on February 18, 1862, & the Marian appartion became as Our Lady of Lourdes. In 1866, Bernadette joined the Sisters of Charity of Nevers at their convent in Nevers where she spent the last years of her life.

    Her body is said by the Catholic Church to remain internally incorrupt. The grotto where the apparitions occurred became a major ligrimage site & Marian shrine known as the Sanctuary of Our Lady of Lourdes, attracting around 5 million pilgrims do all denominations each year.

    Pope Pius XI beatified Bernadette on June 14, 1925 & 8 years later canonized her on December 8, 1933. Her feast day is April 16, the date of her death. Initially specified her feast day as February 18, the day that Mary promised to make her happy, not in this life, but in the other/next.

    She was born of January 7, 1844 & baptized at the local parish church (St. Pierre’s) 2 days after her birth (which was her parents’ wedding anniversary). She learned very little French, only studying French in school after 13. At that time, she could only read & write very little due to her frequent illness.

    She spoke the language of Occitan. It was spoken by the local population of the Pyreness region at that time & to a residual degree today. It’s sometimes called Provencal.

    On February 11, 1858, a 14 year old Bernadette was out collecting firewood with her sister, Toinette, & a friend near the grotto of Massabielle (Tuta de Massavielha) when she experienced her 1st vision/apparition. When the other girls crossed a little stream in front of the grotto & walked on, Bernadette stayed behind. Because she was looking for a place to cross the stream so she wouldn’t get her stockings wet.

    She finally sat down to take her shoes off so she could cross the stream. She was lowering her stocking when she heard the sound of rushing wind. But nothing moved. A wild rose in a natural niche in the did move. From the niche (or a dark alcove behind it) “came a dazzling light, & a white figure.” Her sister, & friend, said they didn’t see anything.

    On February 14th (Valentine’s Day), after Sunday Mass, Bernadette with her sister Marie & some other girls went back to the grotto. Bernadette knelt down immediately, saying she saw the apparition again. 1 of the girls threw holy water at the niche.

    Another threw a rock from that shattered on the ground the apparition disappeared. On her next visit (February 18), Bernadette said that “the vision” asked her to return to the grotto every day for a fortnight (or 14 days). This period of almost daily visions came to be known as la Quinzaine sacree (“holy fortnight”). Initially, Bernadette’s parents (especially her mom) were embarrassed & tried to forbid her to go.

    The supposed apparition didn’t identify herself in the 17th vision. Although the townspeople who believed she was telling the truth assumed she saw the Virgin Mary, Bernadette never claimed it to be Mary, consistently using the word aquero (Gascon Occitan for “that”). She described the lady as wearing a white veil, a blue girdle, & with a yellow rose on each foot.

    Bernadette’s story caused a sensation among the townspeople, who were divided in their opinions on whether or not she was telling the truth. Some believed her to have a mental illness & demanded she put in an asylum. On February 25, she explained that the vision had told her “to drink of the water of the water of the spring, to wash in it & to eat the herb that grew there,” as an act of penance.

    To everyone’s surprise, the next day the grotto was no longer muddy but clear water flowed. On March 2, at the 13th apparition, Bernadette told her family that the lady said that “a chapel should be built & a procession.”

    The 16th vision, which Bernadette stated went on for over an hour, was on March 25. According to her account, during that visitation, she again asked for her name. But the lady just smiled back. She repeated the question 3 more times & finally heard the lady say, in Gascon Occitan, “I’m the Immaculate Conception.”

    Despite being rigorously interviewed by officials of both the Catholic Church & the French government, she stuck consistently to her story. On April 7, Bernadette had another vision, during which her hand was apparently not burnt while being in contact with the flame of a candle for several minutes.

    On June 8, 1858, the mayor of Lourdes decided to barricade the grotto & put guards to prevent public access. On July 16, Bernadette came back to see the grotto from the other side of the river & experienced her 18th, & last, apparition of the lady.

    After investigation, Catholic Church authorities confirmed the authenticity of the apparitions in 1862. In the 160 years since Bernadette dug up the in the spring, 72 cures have been verified by the Lourdes Medical Bureau as “inexplicable.”

    Bernadette’s request to the local priest to build a chapel at the site of her visions eventually gave rise to a number of chapels & churches at Lourdes. The Sanctuary of Our Lady of Lourdes is now 1 of the major Catholic pilgrimage sites in the world.

    1 of the churches built at the site, the Basilica of St. Pius X, can accommodate 25,000 people & was dedicated by the future Pope John XXIII when he was the Papal Nuncio to France. In 2013, 715,000 & in 2016, 570,000 pilgrims attended pilgrimage events.

    Bernadette disliked the attention she was attracting, she went to the hospice school run by the Sisteres of Charity of Nevers where she had learned to read & write. Although she considered joining the Carmelites, her health precluded her from entering any of the strict contemplative orders.

    On July 29, 1866, with 42 other candidates, she took the religious habit of a postulant & joined the Sisters of Charity at their mother house, the St. Gildard Convent at Nevers. The Mother Superior at the time gave her the name Marie-Bernarde in honor of her godmother who was named “Bernarde.”

    Bernadette repent the rest of her brief life at the mother house, working as an assistant in the infirmary & later as a sacristan, creating ornate embroidery for altar cloths & vestments. A sacristan is a room in Christian churches for the keeping of vestments & other church furnishings, sacred vessels, & parish records. Her contemporaries admired her humility & spirit of sacrifice.

    One day, asked about the apparitions, she said: “The Virgin used me as a broom to remove the dust. When the work is done, the broom is put behind the door again.” Bernardette had followed the development of Lourdes as a pilgrimage shrine while she still lived at Lourdes.

    But wasn’t present for the consecration of the Bascilica of the Immaculate Conception there in 1876. Bernadette’s childhood bout of cholera left her with severe, chronic asthma, & eventually she contracted tuberculosis of the lungs & bones. For several months prior to her death, she was unable to take an active part in convent life. She eventually died of her long-term illness at the age of 35 on April 26, 1879 (Easter Wednesday), while praying the Holy Rosary.

    On her deathbed, as she suffered from severe pain & in keeping with the Virgin Mary’s admonition of “Penance, Penance, Penance,” Bernadette proclaimed that “all this is good for Heaven.” Her final words were, “Blessed Mary, Mother of God, pray for me.” Bernadette’s body was laid to rest in the St. Joseph Chapel, in the grounds of her convent.

    Bernadette was declared blessed on June 14, 1921 by Pope Pius XI. She was canonized by Pius XI on December 8, 1933, the Feast of the Immaculate Conception. She’s celebrated in the liturgical calendar of the Catholic Church of April 16.

    In France, her liturgical celebration is an optional memorial & is held on February 18, which commemorates Bernadette’s 3rd vision. During which the “lady” told her that she doesn’t promise to make happy in this world, but in the other.

    Bishop Gauthey of Nevers & the Catholic Church exhumed Bernadette’s body on September 22, 1909. This is in the presence of representatives appointed by the postulators of the cause, 2 doctors & a sister of the community. They claimed that although the crucifix in her hand & her rosary had both oxidized, her body appeared incorrupt – preserved from decomposition. This was cited as 1 of the miracles to support her canonization.

    They washed & reclothed her body before re-burial in the Chapel of St. Joseph in a new double casket. The church exhumed the corpse a 2nd time on April 3, 1919, on the occasion of the approval of Bernadette’s canonization. Again, he body was returned to the vault of St. Joseph’s chapel.

    In 1925, the church exhumed the body for a 3rd time. They took relics, which was sent to Rome. A precise imprint of the face was molded to make a wax mask based on the imprints & on some genuine photos to be placed on her body. This was common practice for relics in France as it was feared that the blackish tinge to the face & the sunken eyes & nose would be viewed as corruption by the wax casts. The remains were then placed in a gold & crystal reliquary in the Chapel of St. Bernadette at the main church of the convent.

    In 1970, the convent at Nevers was converted into a pilgrimage center dedicated to Bernadette, run by volunteers & a few sisters & known as Espace Bernadette Soubirous Nevers. In the spring of 2015, the town of Lourdes lobbied for Bernadette’s remains to be returned to Lourdes, a move opposed by the city of Nevers.

    The Sanctuary of Our Lady of Lourdes has a few bodily relics which traveled in several European dioseses from 2017 to be exposed for the veneration of people. In 2019, a new reliquary was built for the travel of the relics. In 2022, the reliquary visited the United States & the United Kingdom.

    The relics 1st travedled to the United States from April-August 2022, visiting around 30 dioceses. In September & October 2022, the relics were exposed in around 50 places in England, Scotland, & Wales, including in the Westminster Cathedral & at the Carfin Lourdes Grotto.

    The town of Lourdes became a major international pilgrimage sites attracting millions of visitors each year. Several churches & infrastructures were built around the cave where the apparitions occurred, forming together the Sanctuary of Our Lady of Lourdes.

    The sanctuary is reputed for the Loudes water steaming inside the cave from a spring discovered by Bernadette during the apparitions, which is said to have healing properties, attracting many sick pilgrims. The sanctuary also has a museum called the St. Bernadette Museum, dedicated to the history of the apparitions.

    In the city center of Lourdes, pilgrims can visit the house where Bernadette was born & the room where here family was staying at the time of the apparitions. The Espace Bernadette Sourbirous Nevers is dedicated to her memory. This is where her body has been kept after her death. Her body is now exposed for the veneration of visitors. The city of Nevers also has a museum dedicated to the life of Bernadette, called the “Bernadette Museum.”

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